"For many young people social networks such as Facebook are an essential part of their student experience. Other web–based, interactive services like Wikipedia and YouTube are also an important facet of everyday student life. New technologies have always been scrutinized for their capacity to support education and, as social technologies become more pervasive, universities are under increasing pressure to appropriate them for teaching and learning. However, the educational impact of applying these Web 2.0 technologies is uncertain.

Using a Foucauldian perspective, my qualitative study explores the networked experiences of disabled students to examine how dis/ability difference is ascribed and negotiated within social networks. Data comprises 34 internet–enabled interviews with 18 participants from three English universities. Interviews incorporate the internet to expand opportunities for discussion, observation and analysis. Mobile broadband, a remote desktop viewer and screen capture have been flexibly applied together to ensure an accessible interview situation and recognise students' preferences and circumstances. Data is analysed using discourse analysis, with an attention to context framed by activity theory.

Disabled students' networked experiences are found to be complex and diverse. For a proportion, the network shifts the boundaries of disability, creating non–disabled subjectivities. For these students, the network represents the opportunity to mobilise new ways of being, building social capital and mitigating impairment.

Other participants experience the network as punitive and disabling. Disability is socio–technically ascribed by the social networking site and the networked public. Each inducts norms that constitute disability as a visible, deviant and deficit identity. In the highly normative conditions of the network, where every action is open to scrutiny, impairment is subjected to an unequal gaze that produces disabled subjectivities. For some students with unseen impairments, a social experience of disability is inducted for the first time.

As a result, students deploy diverse strategies to retain control and resist deviant status. Self–surveillance, self–discipline and self–advocacy are evoked, each involving numerous social, cognitive and technological tactics for self–determination, including disconnection. I conclude that networks function both as Technologies of the Self and as Technologies of Power. For some disabled students, the network supports 'normal' status. For others, it must be resisted as a form of social domination.

Importantly, in each instance, the network propels students towards disciplinary techniques that mask diversity, rendering disability and the possibility of disability invisible. Consequently, disability is both produced and suppressed by the network."

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"The concept of classification is at the heart of Bernstein's theory of pedagogic discourse and practice. Classification refers to 'the degree of boundary maintenance between contents' (Bernstein 1973a, p. 205; 1973b, p. 88) and is concerned with the insulation or boundaries between curricular categories (areas of knowledge and subjects). Strong classification refers to a curriculum that is highly differentiated and separated into traditional subjects; weak classification refers to a curriculum that is integrated and in which the boundaries between subjects are fragile."

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"Now that those who practise justice do so involuntarily and because they have not the power to be unjust will best appear if we imagine something of this kind: having given both to the just and the unjust power to do what they will, let us watch and see whither desire will lead them; then we shall discover in the very act the just and unjust man to be proceeding along the same road, following their interest, which all natures deem to be their good, and are only diverted into the path of justice by the force of law. The liberty which we are supposing may be most completely given to them in the form of such a power as is said to have been possessed by Gyges the ancestor of Croesus the Lydian. According to the tradition, Gyges was a shepherd in the service of the king of Lydia; there was a great storm, and an earthquake made an opening in the earth at the place where he was feeding his flock. Amazed at the sight, he descended into the opening, where, among other marvels, he beheld a hollow brazen horse, having doors, at which he stooping and looking in saw a dead body of stature, as appeared to him, more than human, and having nothing on but a gold ring; this he took from the finger of the dead and reascended. Now the shepherds met together, according to custom, that they might send their monthly report about the flocks to the king; into their assembly he came having the ring on his finger, and as he was sitting among them he chanced to turn the collet of the ring inside his hand, when instantly he became invisible to the rest of the company and they began to speak of him as if he were no longer present. He was astonished at this, and again touching the ring he turned the collet outwards and reappeared; he made several trials of the ring, and always with the same result–when he turned the collet inwards he became invisible, when outwards he reappeared. Whereupon he contrived to be chosen one of the messengers who were sent to the court; where as soon as he arrived he seduced the queen, and with her help conspired against the king and slew him, and took the kingdom. Suppose now that there were two such magic rings, and the just put on one of them and the unjust the other;,no man can be imagined to be of such an iron nature that he would stand fast in justice. No man would keep his hands off what was not his own when he could safely take what he liked out of the market, or go into houses and lie with any one at his pleasure, or kill or release from prison whom he would, and in all respects be like a God among men. Then the actions of the just would be as the actions of the unjust; they would both come at last to the same point. And this we may truly affirm to be a great proof that a man is just, not willingly or because he thinks that justice is any good to him individually, but of necessity, for wherever any one thinks that he can safely be unjust, there he is unjust. For all men believe in their hearts that injustice is far more profitable to the individual than justice, and he who argues as I have been supposing, will say that they are right. If you could imagine any one obtaining this power of becoming invisible, and never doing any wrong or touching what was another's, he would be thought by the lookers–on to be a most wretched idiot, although they would praise him to one another's faces, and keep up appearances with one another from a fear that they too might suffer injustice."

(The Republic, Plato, Internet Classics Archive)

[Plato describes a situation which I think is best understood in terms of the choice between individual and collective benefit. Where it serves our individual interests (as members and custodians of our society) to strive towards a collective ambition. In this way the recent mugging in London shows what happens when this ambition is inverted.]

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Simultaneous Cities: Tokyo And Los Angeles

"Item 1: Formulation and programming of simultaneous structures in Los Angeles and Tokyo that serve as thresholds to both cities vis–a–vis the proposed 'Mag Lev' transportation tunnel beneath the Pacific Ocean. An investigation of the invisible realm that exists between the two cities.Item 2: Advancements in transportation, telecommunications and the like are certainly in abundance as the century draws to a close. Yet architecture seems little affected by the onslaught of `progress.' Item 3: Tokyo and Los Angeles are two cities emerging as centres of extreme import as we move beyond the 20th century. Although they are by no means the only two, they do epitomize much of the dichotomies and disparities of the contemporary urban condition. Providing such a service between these two places certainly can be viewed as a perversity of a world caught up in the 'instantaneous' and the conquest of desire.Item 4: the self has always been set against an abstraction of the cosmos and that has emerged from reflection on the mapping of our tangible world. Here then is yet a further reduction of time and space as the experiential is all but eliminated."